Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (5/10)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The evidence for this is Allah’s saying:

“Those who believe and do righteous deeds incur no sin in what they consume.” [al-Ma’idah 5:93]

His saying, “Those who believe and do righteous deeds incur no sin,” indicates by implication that others do incur sin in what they consume. Consumption includes both eating and drinking, as Allah says:

“Whoever drinks from it is not of me, but whoever does not taste it is indeed of me.” [al-Baqarah 2:249]

The evidence concerning clothing is Allah’s saying:

“Say, ‘Who has forbidden Allah’s adornment, which He has brought forth for His servants, and the good things of provision?’ Say, ‘They are for those who believe in the life of this world, exclusively for them on the Day of Resurrection.’” [al-A‘raf 7:32]

His saying, “for those who believe in the life of this world,” implies that they are not for those who disbelieve. And His saying, “exclusively for them on the Day of Resurrection,” implies that, for those other than the believers, they will not be exclusively theirs; rather, they will be punished on account of them.

Sound reasoning also entails what the texts indicate: that the disbeliever is punished for eating, drinking, clothing, blessings, health, and everything else. This is because reason dictates that one should obey whoever has shown one kindness. If one openly defies Him while He continues to show one kindness, this is contrary to propriety and noble character, and one thereby deserves punishment. Thus, the revealed texts corroborate what sound reason entails.

Resident ……….

His statement, “a resident”: this is the fifth condition.

The opposite of a resident is a traveller and a non-travelling resident.

The traveller is not required to attend Friday Prayer. The evidence is that, during his journeys, the Prophet ﷺ would not perform Friday Prayer, even though he was accompanied by a large multitude; rather, he would perform the shortened Zuhr prayer.

If someone were to ask: Is it not possible that he combined and shortened the prayers on days other than Friday, while holding Friday Prayer during travel?

ودليل ذلك قوله تعالى: ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾ [المائدة: ٩٣]، فقوله: ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ﴾ يدل بمفهومه على أن غيرهم عليهم جناح فيما طعموا، والطعام يشمل الأكل والشرب؛ لقوله تعالى: ﴿فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي﴾ [البقرة: ٢٤٩]، ودليل اللباس قوله تعالى: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ﴾ [الأعراف: ٣٢]، فقوله: ﴿لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا﴾ يفهم منه أنها ليست للذين كفروا، وقوله: ﴿خَالِصَةً يَوْمَ الْقِيَامَةِ﴾ يفهم منه أنها لغير المؤمنين ليست خالصة لهم، بل يعاقبون عليها. والمعنى يقتضي ما دلت عليه النصوص من معاقبة الكافر على الأكل والشرب واللباس والنعمة والصحة، وكل شيء؛ وذلك لأن العقل يقتضي طاعة من أحسن إليك، وأنك إذا بارزته بالمعصية وهو يحسن إليك، فإن هذا خلاف الأدب والمروءة، وبه تستحق العقوبة، فصارت النصوص مؤيدة لما يقتضيه العقل. مُسْتَوْطِنٍ .......... قوله: «مستوطن»، هذا هو الشرط الخامس. وضد المستوطن المسافر والمقيم. فالمسافر لا جمعة عليه، ودليل ذلك: أن النبي ﷺ في أسفاره لم يكن يصلي الجمعة، مع أن معه الجمع الغفير، وإنما يصلي ظهراً مقصورة. فإذا قال قائل: ألا يمكن أن يكون جمعه وقصره في غير يوم الجمعة، وأنه يقيم صلاة الجمعة في السفر؟